মাহমুদ দারবিশ - কবি পরিচিতি
মাহমুদ দারবিশ প্যালেস্টাইনের জাতীয় কবি ছিলেন। ২০০৮ সালে মাহমুদ দারবিশ মারা যান। তাঁর কবিতাগুলোর মধ্যে ফিলিস্তিনি জাতিগত সত্ত্বার দীর্ঘদিনের বৈষম্য ও বঞ্চনার সূত্রগুলো খুব স্পষ্টভাবে বোধ করা সম্ভব হয়। মাহমুদ দারবিশ এর কবিতাগুলো অর্থবহ কোন অর্থে ? কবিতা লাশ ধোয়ানোর বার্তাবহ কোনো শোকপ্রস্তাব নয়। তবে মাহমুদ দারবিশ-এর অনেক কবিতা পড়ে উঠবার আগেই, এই ভয়াবহ সত্যটুকুর সকল ছায়াগ্রস্থতা কোথাও দাবী করে, প্রস্তুত হবার জন্য, মৃত ভাইয়ের লাশ ধোয়ানোর জন্য, মৃত বোনের লাশ ধোয়ানোর জন্য, জীবনের আনন্দ সকল প্রস্তুতি নিয়ে যেখানে বলতে পারতো, হলুদ উলের নরম আঁশগুলো নিয়ে খেলবার বয়স হয়েছে তোমার শুধু, এই বেড়ে ওঠা দুনিয়ার ভয়াবহ তাগিদটা এতো ভয়ংকর, এবং আসলেই পর্বত প্রমান সত্য।
মাহমুদ দারবিশ-এর একটি কবিতা আছে, "আইডেন্টিটি কার্ড"।
Identity Card
by Mahmoud Darwish
Put it on record.
I am an Arab
And the number of my card is fifty thousand
I have eight children
And the ninth is due after summer.
What's there to be angry about?
Put it on record.
I am an Arab
Working with comrades of toil in a quarry.
I have eight children
For them I wrest the loaf of bread,
The clothes and exercise books
From the rocks
And beg for no alms at your door,
Lower not myself at your doorstep.
What's there to be angry about?
Put it on record.
I am an Arab.
I am a name without a title,
Patient in a country where everything
Lives in a whirlpool of anger.
My roots
Took hold before the birth of time
Before the burgeoning of the ages,
Before cypress and olive trees,
Before the proliferation of weeds.
My father is from the family of the plough
Not from highborn nobles.
And my grandfather was a peasant
Without line or genealogy.
My house is a watchman's hut
Made of sticks and reeds.
Does my status satisfy you?
I am a name without a surname.
Put it on record.
I am an Arab.
Colour of hair: jet black.
Colour of eyes: brown.
My distinguishing features:
On my head the `iqal cords over a keffiyeh
Scratching him who touches it.
My address:
I'm from a village, remote, forgotten,
Its streets without name
And all its men in the fields and quarry.
What's there to be angry about?
Put it on record.
I am an Arab.
You stole my forefathers' vineyards
And land I used to till,
I and all my children,
And you left us and all my grandchildren
Nothing but these rocks.
Will your government be taking them too
As is being said?
So!
Put it on record at the top of page one:
I don't hate people,
I trespass on no one's property.
And yet, if I were to become hungry
I shall eat the flesh of my usurper.
Beware, beware of my hunger
And of my anger!
- from Leaves of Olives (1964), translated by Denys Johnson-ডেভিস
তাঁর আরেকটি বিখ্যাত কবিতা ছিল Jerusalem এই স্থানটি নিয়ে। প্রাচ্য - পাশ্চাত্য সংহতির জন্য অন্য আর কোনো মূল্য যদি নাও থাকে, এই কবিতাটির জন্য, শুধু এই কবিতাটির জন্য যেন তার সদ্গতি হয়।
মাহমুদ দারবিশ কে পড়ছি। এখনো পড়ছি।
লিঙ্কঃ https://youtu.be/lf69NbUlZXk?si=XvJKEob979bJJ4Fr
https://www.theguardian.com/books/gallery/2008/aug/11/mahmoud.darwish?CMP=twt_gu
Poetry and Social Justice in Surah Ash-Shu'ara:
Supporting the Oppressed: One purpose of poetry, according to the Surah, is to support the oppressed against their oppressors. The Quran asserts the right of the oppressed to protest against the oppressor as a God-given right.
Defending Faith and Values: The Surah praises poets who use their craft to defend their faith and its values, especially when faced with unjust criticism or opposition.
Promoting Righteousness: The Surah acknowledges the value of upright poets who use their talent to inspire and uplift humanity, provided they are guided by virtue. Their work becomes a vessel for wisdom and reflection, echoing the Quran's call to meaningful contemplation.
Speaking Truth to Power: In a broader sense, poetry, and art in general, can serve as a powerful tool for speaking truth to power and advocating for justice, as highlighted in verses that condemn poets who say things they do not do themselves. The Surah encourages engagement with reality and active participation in social and civic matters through art.
Responding to Oppression: The Surah emphasizes the right to defend oneself after being wronged, suggesting that poetic compositions can be a means of seeking redress and challenging oppression.
In essence, Surah Ash-Shu'ara promotes a view of poetry not just as a form of artistic expression, but as a tool for promoting social justice, defending the oppressed, and upholding righteous values. It distinguishes between poetry that is frivolous or misleading and poetry that is guided by faith, good deeds, and a commitment to justice.